For the first of many centuries life seemed to matter. The gods watched over us andeverything was sensible and explainable. Then the great thinkers began tearing at what it meantto be sensible, what was really explainable, and soon there was not even gods. The beginning of the twenty-century was akin to a troubled birth. A unanimous psychic scream raged across theworld. For the first time man
had lost his direction. With the revolutionary ideas of painters, poets, musicians, philosophers, gardeners, professors, madmen, and kings looking to the absurdnature of man and trying to cling to metaphysical apron strings the world was upside. To better understand the nature of this shift in western convention of the early twentieth-century onemust look to; the consciousness theories of Jung, the absurd revolts of Camus, and the paintednightmares of Dali.The first change of vital importance is that of how man views himself. Jung usedPsychoanalysis to explain the soul of man, giving insight to a forgotten self (Jung, Basic Writing107). This
was an undercurrent of psychic force that man is unable to access (37).This notion that man was not in control shook the old tradition of man being a rational thinkingcreature (44). No longer could man hide even in his own head.Jung as well wrote on how man can be evil and more importantly that every man createssome evil with even every good act (Mod. Man in Search Soul, 199). He says, ³Every goodquality has its bad side, and nothing that is good can come into the world without directly producing a corresponding evil´ which breaks the belief that man could be innocent or blameless. Just as ³there is no sun without shadow«´ (Camus, Sisyphus 123) so is no deedwithout consequence. ³This is a painful fact,´ he goes on to say, man is no longer in control or even good (Mod. Man in Search Soul, 199).
I will use man in the tense of mankind, and use male pronouns for ease and continuity.